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Second, Christ serves as our norm as he set the example for how we suffer (Peter too uses
Christ to establish that we suffer graciously and quietly as he did); Christ accepted the
cup of God's wrath, but hardly sought it. He was obedient to God's redemptive plan for
humankind. Christ in Gethsemane prayed and asked the Father if there were any other
way, but ultimately submitted to His will. Here is the key distinction: Christ understands
that God wills the goal of redeeming mankind, and that for that goal Christ must suffer
death. In short, suffering falls in God's will only when as a necessary means to an end.
Third, verse six contains the necessary phrase, "if necessary," confirming that suffering
comes not from God and only situationally. God reveals and works in an infinite variety
of ways; to restrict God to certain methodologies is to create a god as we see fit.
Peter then develops his argument around the thesis that God utilizes the suffering
inflicted upon us as a means to work in our character and discipline. In chapters two and
three, he then takes Christ as an example of how we should take insults and persecutions
without being intimidated or losing fervor. As Christ suffered and died, so also our
present suffering leads to the purging of our sins and our death to the fleshly life.
"Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for
your testing, as though some strange thing were happening to you; but to the degree that
you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His
glory you may rejoice with exultation" (4:12f). For Peter, suffering irrevocably ties into
the discipline and maturity of the saints.